an essay by Frater Melach
When I bring up the
subject of ICOM, I'm often met with the query 'Who is this Melchizedek?'
and 'When would we get the opportunity to meet him?' Well, I usually say
that ICOM is concerned with encouraging people to meet themselves first
and that this is the vital precursor to any contact with Melchizedek. It
may sound a bit vague, but then mysticism tends to be like that -- cut the
words and get on with the experience is the message. Melchizedek is a mystical
character and that's the way to approach him.
For those receiving similar queries, I thought it might be useful to
illustrate my understanding of the fourth word in the network's name.
I found the Theosophist Geoffrey Hodson useful in this respect as he is
clear that Melchizedek does not communicate with you consciously until
you have exhausted all other avenues and have completed the work of learning
the languages Melchizedek uses (i.e., intuition, insight, compassion .
. . ). I find this similar to one of ICOM's unofficial mottos -- "The Exit Door Leads In" ...in other words, you've tried all other avenues and there is only one
obvious route to go. In the Hebrew Bible, Abraham had first to defeat the Sodomites and free
Lot bfore 'victory' over the lower nature (the personality) was gained.
Only at this level of understanding is the initiate ready for further
progress and for assistance from a Hierophant of the Greater Mysteries.
Appropriately, therefore, this is the point where Melchizedek, King of
Salem, the Priest of the Most High God, is introduced into the Biblical
(and real-life) story. He represents the Hierophant or Initiator, whilst
the Order of his Priesthood refers to the "Just Men Made Perfect" (Hebrews
12.23), the 'Great White Brotherhood' of Adepts and Initiates on this
planet. In support of this view, the Theosophical writers then illustrate
the fact that Abraham (then named Abram) then receives from Melchizedek
bread, wine, blessing and tithes. Interpreted microcosmically, Melchizedek is the fully awakened nature
of man from which the 'gifts' of regenerative power (bread), realised
onenes, wisdom and spiritual intuitiveness (wine), insight (blessing)
and spirit-like ministration born of compassion for all sentient beings
(tithes), flow or 'descend' into the purified mind and body of advanced
man. Together these symbolize both the new powers welling up within the
inner self from the essence (Melchizedek) and the fruits of initiation.
The gifts of gold, frankincense and myrrh received by the Christ child
(or initiate) from the Eastern Magi are of similar significance. Bread symbolizes the regeneration of life from the seed, and gold the
increase of wisdom, vitality and power. Both wine and frankincense indicate,
in spiritual knowledge, perception and comprehension. Blessing and myrrh
are emblems of added evolutionary stature, beauty, bliss and grace. The
receipt by Abram of tithes from the people also refers to the drawing
up of the whole of the powers of the lower nature into the higher, the
mortal into the immortal, and to an entry upon a new phase of development. The attainment of this unity consciousness in the present era is "out
of due time" (1 Cor. 15.8), or in advance of the natural entry by the
race into that state. As this is the work ultimately encouraged by ICOM,
it is therefore likely to be in the advance party for some time and, once
again, the exit door lead in! Personal tranformation is therefore not
attained without intense effort and much suffering in which the fetter
of illusion is keenly felt and must be cast aside through the cultivation
of awareness. The 'horror of great darkness' (Genesis 15.12) into which
Abram had previously descended symbolizes this inescapable experience
of every initiate when darkness temporarily engulfs his soul. Melchizedek is a 'frequency' we need to tune into if we are to experience
the total embrace -- a 'high' frequency only accessible to those willing
to jettison their weighty, illusory baggage. However, the journey of a
thousand miles begins with one step, and just meeting at a Lodge or doing
some Degree work while mindful of the Aims of ICOM is more powerful than
you can imagine. The emphasis remains on the individual. Only they can know where they
are not whole and where work needs to be centred. Sure, help is received,
but Melchizedek can't offer any (not directly, at least). It's not called
the
compiled and annotated by KT
Melchizedek is mentioned first in the Bible in Genesis 14.18, wherein he is shown to perform the first Biblically documented sacrament when he blesses Abraham (then still Abram):
"And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God."
Notes on Genesis 14.18:
-
"Melchizedek" means "King of Righteousness"
[alternately, "my king is righteous" - ref. Hebrews 7.2]
- "Salem" means "Peace" (ref. Hebrews 7.2)
- "most high God" refer to names of Deity (Genesis 15.2, Genesis 1.1, Malachi 3.18)
- Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" (Hebrews 6.20) refers to the royal authority and unending duration of Christ's high priesthood (Hebrews 7.23-24). The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace (Isaiah 11.4-9); Hebrews 7.2), and in the endlessness of His priesthood; but the Aaronic priesthood typifies His priestly work.
- "Most high," or "most high God" (Hebrew El Elyon ). "Elyon" means simply "highest."
- The first revelation of the name [El Elyon] indicates its distinctive meanings. Abram, returning from his victory over the confederated kings (Genesis 14.1-17), is met by Melchizedek, King of Salem . . . The "priest of the most high God" (El Elyon) who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was: "I have lift up mine hand unto the Lord (Jehovah), the most high God (El Elyon), the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. (Genesis 14.18-2).
- The Lord (Jehovah) is known to a Gentile king (Melchizedek) by the name "most high God" (El Elyon); a Gentile is the priest of El Elyon and His distinctive character as most high God is "possessor of heaven and earth." Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations (i.e., the Gentiles) their inheritance, when he separated the sons of Adam," etc. (Deuteronomy 32.8). As "possessor of heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared in Deut. 32.8.
The next mention of Melchizedek is in Psalm 110:
"The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning; thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way; therefore shall he lift up the head."
[This passage demonstrates the continuation of the lineage of the patriarchs (from Abraham to David) as King-Priests. It also goes into some Kabbalistic symbology, which is too lengthy to go into here, as it does not directly address the question of Melchizedek, although it does say something about the tradition which was being handed forward.]
The next mention of Melchizedek in the Bible is in Hebrews Ch. 5 (The instruction of priests):
Hebrews 5.5 -
-
"So also Christ
glorified not himself to be made an high priest; but he that said unto
him, Thou art my Son, to day I have begotten thee."
["Morning Star" formula - ref. Knight & Lomas, The Hiram Key.]
Hebrews 5.6 -
-
"As he saith also in another place, Thou art a priest for
ever after the order of Melchisedec."
[The Greek spelling of Melchizedek was used here].
Hebrews 5.10 -
-
"Called of God an high priest after the order of Melchisedec."
Hebrews 5.20 -
-
"Whither the
forerunner is for us entered, even Jesus, made an high priest for ever
after the order of Melchisedec."
Notes on Hebrews Ch. 5:
"Melchisedec was a suitable type of Christ as High Priest, because:
- He was a king-priest
- His name means "my king is righteous" and he was king of Salem (i.e. "peace")
- He had no (recorded) "beginning of days" nor "end of life"
- Nor was he made a high priest by human appointment
- But the contrast between the high priesthood of Melchisedec and Aaron is only as to person, "order" (or appointment) [ordination by man vs. ordination by God] and duration [temporal vs. eternal].
- In His work Christ follows the Aaronic pattern, the "shadow" of which Christ was the substance." [as above, so below -- each a reflection or 'shadow' of the other, cf. dual universe theories, connexion through Keter, etc.]
Hebrews 7.1 - 7.3:
-
"For this Melchisedec,
king of Salem, priest of the most high God, who met Abraham returning
from the slaughter of the kings, and blessed him; to whom also Abraham
gave a tenth part of all; first being by interpretation King of righteousness,
and after that also King of Salem, which is King of peace; without father,
without mother, without descent [genealogy], having neither beginning
of days, nor end of life; but made like unto the Son of God; abideth a
priest continually."
[Indicates the lineage is not passed genetically but by individual fitness on the eternal level of spirit.]
Hebrews 7.11 - 7.14:
-
"If, therefore
perfection were by the Levitical priesthood, (for under it the people
received the law,) what further need was there that another priest should
rise after the order of Melchisedec, and not be called after the order
of Aaron? For the priesthood being changed, there is made of necessity
a change also of the law. For he of whom these things are spoken pertaineth
to another tribe, of which no man gave attendance [served] at the altar.
For it is evident that our Lord sprang out of Juda; of which tribe Moses
spake nothing concerning priesthood."
[No single race more fit than another.]
Hebrews 7.15 - 7.17:-
"And it is yet
far more evident; for that after the similitude of Melchisedec there ariseth
another priest, who is made, not after the law of a carnal commandment,
but after the power of an endless life. For he testifieth, Thou art a
priest for ever after the order of Melchisidec."
[Puts the two together. "Forever" is important: indicates the possibility that this priesthood may be continued over repeated lifetimes.]
Hebrews 7.18 - 7.19:-
"For there is
verily a disannuling [setting aside] of the commandment going before for
the weakness and unprofitableness thereof. For the law made nothing perfect,
but the bringing in of a better hope did; by the which we draw nigh unto
God."
[Change in the nature of the relationship of man with God.]
- Ref. Hebrews Ch. 8, notes: "In the Mosaic Covenant God said, "If ye will" (Ex. 19.5); in the New Covenant He says, "I will" (Heb. 8.10,12).
- Under the Mosaic Covenant obedience sprang from fear (Heb. 2.2; 12.25-27); under the New Covenant from a willing heart and mind." (Heb. 8.10)]
Hebrews 7.20 - 7.22:
-
"And inasmuch
as not without an oath he was made priest: (For those priests were made
without an oath; but this with an oath by him that said unto him The Lord
sware and will not repent, Thou art a priest for ever after the order
of Melchisedec:) By so much was Jesus made a surety of a better testament
[covenant]."
[This section gives specifics regarding the constitution of a King-Priest, contrasts it with the Aaronic priesthood, indicates that the "new covenant" of Jesus supplants all former covenants, and hints at the formula by which the King-Priest is made (not by oath but by affirmation of selfhood actualised through the True Will, unencumbered by the illusions of ego).]
Within the Gnostic tradition (ref. The Nag Hammadi Library, Robinson et al., Harper & Row, 1977), Melchizedek has an entire book written about him, in which he is identified with Christ, and is shown to have had three lives: as Melchizedek the King-Priest who gave the sacrament to Abram, as Jesus, and as the Messiah to come. Melchizedek also figures prominently in the writings discovered at Qumran, where Jesus was supposed to have spent several years in religious training for his priesthood.
